Klaus Baltzer, “Deutero-Isaiah as Liturgical Drama”

Deutero-Isaiah also points to a Judah diaspora when he predicts the ingathering of Israel from the four points of the compass (Isa. 43: 5–6). The notion that this could be an allusion to the anticipated return of the eastern exiles and the northern diaspora impresses as very far-fetched indeed: one does not expect such a statement to be geographically precise, but the conversion of two directions into four would be beyond hyperbole.

Consider that crucial passage of Isa. 53:

. For example Jer. 44: 2, 6; Ezek. 36: 4, 34; Isa. 44: 26.

Somewhat coyly, these chapters for the Jewish Study Bible under the heading, “Prophesies concerning the end of days, in an apocalyptic style.” While he recognizes the apocalyptic features make the block distinctive, he also sees similarities to parts of the book of Isaiah thought to pre-date apocalyptic literature:

. (Isaiah Wall in , a park near )]]

Isaiah of Jerusalem spoke of disciples (8:16) and the biographical sections of the book undoubtedly came from these followers. It has been proposed that there was an Isaianic school or guild responsible for the additions to the original work. This attractive proposition presents difficulties, for it suggests a line of disciples extending over two centuries, not mentioned in biblical sources, and coming into prominence only at the close of the Babylonian captivity. On the other hand, there can be little doubt that Isaiah's words and those of other eighth century prophets were studied and restudied, particularly during the Exile. In the Exilic period, when words of doom must have assumed new and deeper significance because they were fulfilled, those students or disciples who pored over these oracles perhaps were led to new insight, understanding and hope. Out of their insight could have come Deutero-Isaiah with its message of redemption, utilizing some Isaianic terms ("Holy one of Israel") and developing ideas drawn from Isaiah of Jerusalem. The message, appended to the great prophet's work, completed the pattern of doom and hope of a remnant with the joyous announcement that what was promised was about to be fulfilled. Beyond such speculation we cannot go at present.2

Authorship of Isaiah | Evidence Unseen

For example, the Book of Abraham is identified as “A Translation of some ancient Records that have fallen into our hands from the catacombs of Egypt.” For a long time I assumed that meant the Book of Abraham *must* be a literal rendering of the papyri that were in Joseph Smith’s possession. However, now the church has indicated that the translation of the Book of Abraham might be something different. In its recent essay about the Book of Abraham, the church said:

Isa. 31:4. Vs. 5 is a non-Isaianic addition.

But the writings of Jeremiah are not the only biblical material known to Deutero-Isaiah. Deutero-Isaiah was also familiar with the book of Lamentations, which contains exilic poems that mourn the destruction of Jerusalem. And Deutero-Isaiah did the same thing with Lamentations it did with Jeremiah. It intentionally reversed the theme that opens the work. Concerning the kingdom of Judah, Lamentation 1:2-3 reads:

The Deutero-Isaiah Hypothesis | Frames of Reference

It is a matter of common agreement among scholars that a division occurs at the end of chapter 39 and that subsequent portions were written by one or more additional authors. The typical objections to single authorship of the book of Isaiah are as follows:

17/11/2017 · What is the Deutero-Isaiah theory

Log said: “the only people who accept the disunity of Isaiah are those who believe the Book of Mormon is fraudulent.” I respectfully disagree. My testimony of the BofM — which includes a testimony that there is a historical core to the BofM — does not depend on scholars being incorrect about the authorship of Isaiah. If it turns out that Isaiah 48-54 wasn’t actually on the gold plates and Joseph felt inspired to add that material to the text of the BofM, I’m fine with that.

Disproving the Deutero-Isaiah Hypothesis | Frames of …

The second section introduces the sign "Immanuel," meaning "God is with us," by which Isaiah hoped to persuade the vacillating king that the best security was found in trust in Yahweh, not in alliances with Assyria. The prophet referred to an unidentified18 young woman (Hebrew: ) who was about to bear a child that would be named "Immanuel," signifying Yahweh's support of his people. By the time the child would be weaned, the prophet promised, the military threat from Syria and Israel would be past, the two nations destroyed, and Judah would enjoy great prosperity. This interpretation, which seems to fit the historical situation best, has been challenged.

The authorship of Isaiah | Third Millennial Templar

I’m certainly open to the possibility that scholars might be wrong about the post-exilic authorship of Isaiah 40–66. But I’m also open to the possibility that my preconceived assumptions about what constitutes an inspired “translation” might be incorrect.